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Shvetashvatara Upanishad belongs to the [[Yajurveda Samhitas (यजुर्वेदीयाः संहिताः)|Krishna Yajurveda]]. Three of its mantras (6.9, 4.5 and 5.8) have been discussed in the [[Brahmasutra (ब्रह्मसूत्र)|Brahmasutras]] (1.4.11, 1.4.8 and 2.3.22) by Badarayana. Many of its [[Mantra (मंत्र)|mantras]] are quoted by the commentators in support of their doctrines. This shows the important position of authority it held in the eyes of the great commentators, notwithstanding its comparatively later origin.<ref name=":1">Swami Tyagishananda (1949), Svetasvataropanisad, Madras: Sri Ramakrishna Math.</ref> The Upanishad begins and concludes with the famous Shanti mantra - <blockquote>ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनावधीतमस्तु मा विद्विषावहै। ॐ शान्तिः शान्तिः शान्तिः ॥

Shvetashvatara Upanishad belongs to the [[Yajurveda Samhitas (यजुर्वेदीयाः संहिताः)|Krishna Yajurveda]]. Three of its mantras (6.9, 4.5 and 5.8) have been discussed in the [[Brahmasutra (ब्रह्मसूत्र)|Brahmasutras]] (1.4.11, 1.4.8 and 2.3.22) by Badarayana. Many of its [[Mantra (मंत्र)|mantras]] are quoted by the commentators in support of their doctrines. This shows the important position of authority it held in the eyes of the great commentators, notwithstanding its comparatively later origin.<ref name=":1">Swami Tyagishananda (1949), Svetasvataropanisad, Madras: Sri Ramakrishna Math.</ref> The Upanishad begins and concludes with the famous Shanti mantra - <blockquote>ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनावधीतमस्तु मा विद्विषावहै। ॐ शान्तिः शान्तिः शान्तिः ॥

ॐ saha nāvavatu| saha nau bhunaktu| saha vīryaṃ karavāvahai| tejasvināvadhītam astu mā vidviṣāvahai| ॐ śāntiḥ śāntiḥ śāntiḥ ||</blockquote>Meaning: Om, May He protect us both ([[Guru (गुरुः)|teacher]] and student). May He nourish us both. May we both work together with great energy. May the study of both of us be effective. Let there be no animosity between both of us. Om, peace (in me), peace (in nature), peace (in divine forces). Shvetashvatara is the sage who propagated this Upanishad.<blockquote>तपःप्रभावाद् देवप्रसादाच्च, ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् । अत्याश्रमिभ्यः परमं पवित्रं, प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ (6.21)<ref name=":0">Swami Devarupananda (2003), Mantrapushpam, Mumbai: Ramakrishna Math.</ref> tapaḥ-prabhāvād deva-prasādācca, brahma ha śvetāśvataro'tha vidvān | atyāśramibhyaḥ paramaṃ pavitraṃ, provāca samyag ṛṣi-saṅgha-juṣṭam ||</blockquote>Meaning: Through the power of austerity and through the grace of the Lord, the sage Shvetashvatara realised [[Brahman (ब्रह्मन्)|Brahman]] and proclaimed the highly sacred Knowledge, supremely cherished by the company of seers, to [[Sannyasashrama (सन्न्यासाश्रमः)|sannyasins]] of the most advanced stage<ref>Swami Nikhilananda (2023), The Upanishads A New Translation, Kolkata: Advaita Ashrama.</ref>.  

ॐ saha nāvavatu| saha nau bhunaktu| saha vīryaṃ karavāvahai| tejasvināvadhītam astu mā vidviṣāvahai| ॐ śāntiḥ śāntiḥ śāntiḥ ||</blockquote>Meaning: Om, May He protect us both ([[Guru (गुरुः)|teacher]] and student). May He nourish us both. May we both work together with great energy. May the study of both of us be effective. Let there be no animosity between both of us. Om, peace (in me), peace (in nature), peace (in divine forces). Shvetashvatara is the sage who propagated this Upanishad.<blockquote>तपःप्रभावाद् देवप्रसादाच्च, ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् । अत्याश्रमिभ्यः परमं पवित्रं, प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ (6.21)<ref name=":0">Swami Devarupananda (2003), Mantrapushpam, Mumbai: Ramakrishna Math.</ref> tapaḥ-prabhāvād deva-prasādācca, brahma ha śvetāśvataro'tha vidvān | atyāśramibhyaḥ paramaṃ pavitraṃ, provāca samyag ṛṣi-saṅgha-juṣṭam ||</blockquote>Meaning: Through the power of austerity and through the grace of the Lord, the sage Shvetashvatara realised [[Brahman (ब्रह्मन्)|Brahman]] and proclaimed the highly sacred Knowledge, supremely cherished by the company of seers, to [[Sannyasashrama (सन्न्यासाश्रमः)|sannyasins]] of the most advanced stage<ref name=":3">Swami Nikhilananda (2023), The Upanishads A New Translation, Kolkata: Advaita Ashrama.</ref>.  

The word Shvetashvatara does not seem to be the original name of the seer but only an honorific title. According to Shankarananda, the word means one who has controlled his senses (Shveta = pure + Ashva = Indriyas, senses). According to others, it means a pure mule or a male calf (Shveta + Ashvatara) because in ancient days, it was quite common to add suffixes like Rishabha, Pungava etc to names as a mark of respect or pre-eminence.<ref name=":1" />   

The word Shvetashvatara does not seem to be the original name of the seer but only an honorific title. According to Shankarananda, the word means one who has controlled his senses (Shveta = pure + Ashva = Indriyas, senses). According to others, it means a pure mule or a male calf (Shveta + Ashvatara) because in ancient days, it was quite common to add suffixes like Rishabha, Pungava etc to names as a mark of respect or pre-eminence.<ref name=":1" />   

A thematic discussion of the topics covered in the Upanishad is presented further.  

A thematic discussion of the topics covered in the Upanishad is presented further.  

=== Nature of the Universal Substratum ===

=== कारणं ब्रह्म ॥ Nature of the Universal Substratum ===

The Upanishad starts with the doubt about the Universal Integral Cause and the second mantra gives various options available in the then academic circle along with the real reply.

The Upanishad starts with the doubt about the Universal Integral Cause and the second mantra gives various options available in the then academic circle along with the real reply.

* Some learned men speak of the inherent nature of things and some speak of time, as the cause of the universe. They all, indeed, are deluded. It is the greatness of the self−luminous Lord that causes the Wheel of Brahman to revolve. (6.1)

* Some learned men speak of the inherent nature of things and some speak of time, as the cause of the universe. They all, indeed, are deluded. It is the greatness of the self−luminous Lord that causes the Wheel of Brahman to revolve. (6.1)

=== Method of Mukti ===

=== मुक्तिमार्ग:॥ Method of Mukti ===

According to the Sage Shvetashvatara:

According to the Sage Shvetashvatara:

* When men shall roll up space as if it were a piece of hide, then there will be an end of misery without one’s cultivating the Knowledge of the Lord, who is without parts, without actions, tranquil, blameless, unattached, the supreme bridge to Immortality, an like a fire that has consumed all its fuel. (6.19−20)

* When men shall roll up space as if it were a piece of hide, then there will be an end of misery without one’s cultivating the Knowledge of the Lord, who is without parts, without actions, tranquil, blameless, unattached, the supreme bridge to Immortality, an like a fire that has consumed all its fuel. (6.19−20)

=== Method of Spiritual Practice ===

=== साधना ॥ Method of Spiritual Practice ===

According to this Upanishad:

According to this Upanishad:

* Let yoga be practised within a cave protected from the high wind, or in a place which is level, pure and free from pebbles, gravel and fire, undisturbed by the noise of water or of market−booths and which is delightful to the mind and not offensive to the eye. (2.10)

* Let yoga be practised within a cave protected from the high wind, or in a place which is level, pure and free from pebbles, gravel and fire, undisturbed by the noise of water or of market−booths and which is delightful to the mind and not offensive to the eye. (2.10)

* When yoga is practised, the forms which appear first and which gradually manifest Brahman are those of snow−flakes, smoke, sun, wind, fire, fire−flies, lightning, crystal and the moon. (2.11)

* When yoga is practised, the forms which appear first and which gradually manifest Brahman are those of snow−flakes, smoke, sun, wind, fire, fire−flies, lightning, crystal and the moon. (2.11)  

=== Symptoms of the Spiritual practitioner ===

=== साधक: ॥ Symptoms of the Spiritual practitioner ===

Sage Shvetashvatara says that:  

Sage Shvetashvatara says that:  

* I know this undecaying, primeval One, the Self of all things, which exists everywhere, being all−pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of It as eternal. (3.21)

* I know this undecaying, primeval One, the Self of all things, which exists everywhere, being all−pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of It as eternal. (3.21)

=== Who are Amrita (Immortal)? ===

=== अमृता: ॥ Who are Amrita (Immortal)? ===

According to this Upanishad, they are Amrita (immortal) who:

According to this Upanishad, they are Amrita (immortal) who:

* Know that His form is not an object of vision; no one can behold Him with the eyes. They realise Him as abiding in the heart through pure intellect and the Knowledge of Unity based upon reflection. (4.20)

* Know that His form is not an object of vision; no one can behold Him with the eyes. They realise Him as abiding in the heart through pure intellect and the Knowledge of Unity based upon reflection. (4.20)

* Know that He is the cause of all and enables all things to function according to their nature. He brings to maturity all that can be ripened; who, being non−dual, rules over the whole universe and engages the gunas in their respective functions. He is concealed in the Upanishads. Brahma knew Him who can be known only from the evidence of the Vedas. The Gods and seers of olden times who knew Him became Brahman and attained Immortality. (5.5-6)

* Know that He is the cause of all and enables all things to function according to their nature. He brings to maturity all that can be ripened; who, being non−dual, rules over the whole universe and engages the gunas in their respective functions. He is concealed in the Upanishads. Brahma knew Him who can be known only from the evidence of the Vedas. The Gods and seers of olden times who knew Him became Brahman and attained Immortality. (5.5-6)<ref name=":3" />

 

   

   

The Upanishad contains some of the famous slogans of Indian culture namely, <blockquote>शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये, धामानि दिव्यानि तस्थुः ॥ (2.5)<ref name=":0" /> śṛṇvantu viśve amṛtasya putrā ā ye, dhāmāni divyāni tasthuḥ || </blockquote>Meaning: May the sons of the Immortal, who occupy celestial positions, hear it! <blockquote>स नो बुद्ध्या शुभया संयुनक्तु ॥ (3.4) (4.1) (4.12)<ref name=":0" /> sa no buddhyā śubhayā saṃyunaktu ||</blockquote>Meaning: May He endow us with clear intellect!<blockquote>त्वं स्त्री त्वं पुमानसि, त्वं कुमार उत वा कुमारी । त्वं जीर्णो दण्डेन वञ्चसि, त्वं जातो भवसि विश्वतोमुखः ॥ (4.3)<ref name=":0" />

The Upanishad contains some of the famous slogans of Indian culture namely, <blockquote>शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये, धामानि दिव्यानि तस्थुः ॥ (2.5)<ref name=":0" /> śṛṇvantu viśve amṛtasya putrā ā ye, dhāmāni divyāni tasthuḥ || </blockquote>Meaning: May the sons of the Immortal, who occupy celestial positions, hear it! <blockquote>स नो बुद्ध्या शुभया संयुनक्तु ॥ (3.4) (4.1) (4.12)<ref name=":0" /> sa no buddhyā śubhayā saṃyunaktu ||</blockquote>Meaning: May He endow us with clear intellect!<blockquote>त्वं स्त्री त्वं पुमानसि, त्वं कुमार उत वा कुमारी । त्वं जीर्णो दण्डेन वञ्चसि, त्वं जातो भवसि विश्वतोमुखः ॥ (4.3)<ref name=":0" />